I Ching vernacular full translation

Chapter 59 Xun Hexagram
The Xun hexagram is composed of "Xun" from top to bottom, and the shape of the hexagram is "", which symbolizes "obedience". "Xun" is the wind, and the upper and lower parts of the Xun hexagram are Xunfeng, and the wind can enter everywhere, and it also has the meaning of "harmony can enter".The hexagram image is intended to be followed by the wind, which means "obedience".The whole hexagram reveals the law of mutual inferiority in the development of things, emphasizing the principles of yin and yang, humbleness and respect.

Xun: Xiaoheng, there is a lot of profit to be made, and it is good to see the adults.

The translated Xun hexagram symbolizes obedience and smoothness: if you are small, you will be prosperous, which will help you to go forward, and will help you to appear as an adult.

Interpretation of Sunda’s symbolic meaning is the wind, the wind can pass through every corner and every crack, and the wind can change with the seasons. The wise man follows this principle and constantly adjusts himself to adapt to changes in the social environment and enhance survival and competition. ability, so from the point of view of personnel, the Xun hexagram symbolizes obedience.The meaning of obedience and obedience can also be seen from the body of the hexagram. The hexagram Xun has one yin lying under the two yangs, and there is an image of obedience and obedience to accommodate others. The upper and lower hexagrams are Xun, so it symbolizes "disobedience".Although the sixth day and the fourth day of the sixth day are in a soft and humble position, they can reverse the adversity that is not conducive to career success and create a relaxed environment that is conducive to pioneering because they can follow the yin from the yang, be humble and tolerant, and make everyone happy. , so the hexagram says "Xiaoheng", that is, there is prosperity in a small way.After all, the status is low, and although it has been improved through hard work, the communication is not too great; and "Zhouyi" regards yang as the big and yin as the small, since it takes yin as the main hexagram, so it is called "Xiaoheng". The situation of "Xiaoheng" is hard-won, and we should take advantage of this environment to take some actions at this time.Being submissive and accommodating others is not an end, but a means to seek perfection.Blindness often does not lead to prosperity, and one must be guided by a strong man in action.There must be an adult king to apply for governance, so the hexagram says "there is a benefit, and the benefit sees the adult".In the hexagram, the ninety-five masculinity is masculine, and the up and down are obedient, which is the image of an "adult".

"Yuan" said: "Emphasis on Sunda to affirm destiny."Gang Xun is almost Zhongzheng and Zhixing.Both softness and rigidity, so "Xiaoheng. There is a lot of profit, and the profit sees the adults."

The translation "Zhuan Zhuan" said: "The ups and downs are inferior to the venerable's decree and order. The masculine venerable is obeyed by everyone with his righteous virtues so that his will can be implemented. The feminine and soft are inferior to the masculine. Therefore, the hexagram says "Small ones are prosperous, It is beneficial to go somewhere, and it is beneficial to appear adults."

Interpretation of "Zhuan Zhuan" said: Xun Yi is Shun.The two Xun hexagrams emphasize each other, which is intended to emphasize this ethical principle.The ninety-two and ninety-five yang lines of the original hexagram are located in the middle of the lower hexagram and the upper hexagram, like a king acting in the right way, so he will do what he wants, and the subjects obey the king, so there is "a little sign of prosperity". "It's good for traveling and meeting princes and lords" is the concrete manifestation of the image of "Xiaoheng".Xun hexagram "Zu Zhuan" is very characteristic. Instead of explaining the hexagrams sentence by sentence, it first discusses the meaning of the hexagrams, and at the same time explains the meaning of the hexagrams, and finally ends with the word "Yi" leading out the hexagrams.Since both the upper and lower body have a hexagram image in which one yin lies under two yangs, it can also be said to be "heavy sunda", which means that both the upper and lower body are inferior.Everything is in harmony with each other, and it is appropriate for the lord to issue orders and everyone to execute them. Therefore, the "Zhuan Zhuan" says "emphasizing sundae to affirm orders".Ninety-five is masculine and upright, in the position of honor, and all the lines are inferior to him, so he can give orders and be able to implement his will.This is what is said in "Tuan Zhuan": "Gang Xun is almost Zhong Zheng and Zhi Xing".The hexagram "There is profit to go" is exactly the meaning of "Zhi Xing".Since it follows the Chengyang line, it means "Master Lijian".

"Xiang" says: Follow the wind, Sunda.A gentleman acts according to his orders.

The translation "Xiang Zhuan" says: This hexagram is formed by overlapping the Xun hexagrams, and Xun is the wind, so the long wind follows and blows continuously, which is the hexagram image of the Xun hexagram.A gentleman observes this hexagram and draws the law from the wind blowing constantly, so as to constantly affirm the teachings, repeatedly issue administrative orders, and instill the principles of general principles.

The interpretation of "Suifeng" in "Xiang Zhuan" is similar to "Chong Xun" in "Zhuan Zhuan", and it also interprets the meaning of the hexagram from the upper and lower hexagram images.Xun is the wind, and the two hexagrams of the Xun hexagram are heavy, and the wind blows along with the wind. The elephant realized that it was necessary to follow the example of the omnipotent image in the world to exercise its power, so it issued orders and implemented administrative affairs.This is what "Xiang Zhuan" says "a gentleman acts according to his destiny".

Sixth day: Advance and retreat, benefit the chastity of Wu people.

"Xiang" says: Advance and retreat, ambition is doubtful.The chastity of Liwu people is also Zhizhi.

Translation: Sixth day of the lunar month: Hesitation in advance and retreat is beneficial to the courageous and courageous.

"Xiang Zhuan" said: Hesitation in advance and retreat shows that the thoughts of the sixth day are chaotic and doubtful; it is beneficial to the courageous and courageous of the brave, and uses the courage of the warriors to rectify their chaotic thoughts and establish a strong will.

Interpretation of the failure to advance and retreat on the sixth day may be related to the image of the line.On the sixth day of the lunar new year, under heavy sundae, he was weak and soft, and could not make a decision whether to advance or retreat. "Xiang Zhuan" said that he was "doubtful", which is very accurate.The problem of the sixth day is "ambition doubt", so to prescribe the right medicine, we must first rectify their chaotic thoughts and establish their strong will.But please note that confusion is only an external manifestation of the sixth day of junior high school. There are internal reasons why this problem occurs.A good doctor treats not only the symptoms, but both the symptoms and the root causes, and the root cause is the most important thing.As far as the sixth day is concerned, the reason for being "doubtful" and indecisive in advance and retreat is due to the weakness of the body and too much obedience.Therefore, strengthening the rigidity is the primary task of the sixth day, so the line says "to benefit the chastity of the warriors", that is, to supplement it with the courage of the warriors.If you can use the righteousness of a warrior to adjust the situation, you can be brave and decisive, and make up for your weakness.Yao Ci said "Liwu people's chastity", judging from the word "Li", it should be effective.The sixth line of the first day is very inspiring to people today in two aspects.The first is to deal with problems, especially ideological problems, to be able to prescribe the right medicine and make the best use of the situation, and has received good results. The experience during this period is especially worth learning for today's ideological and political workers.Secondly, being obedient is for the sake of progress. If you are so obedient that you hesitate to advance or retreat and cannot make a difference, then the meaning of obedience will be lost.

Ninety-two: Sunda is under the bed, and there are many witches and witches in history, auspicious, no blame.

"Xiang" said: If there is a lot of auspiciousness, you can get the middle.

Translation Ninety-two: Humble and obedient, living under the bed, paying tribute to the king frequently through Zhu Shi and Wu Ji, can get auspiciousness and no harm.

"Xiang Zhuan" said: frequent greetings can be auspicious, which shows that [-] can keep the center.

It is interpreted that Jiu Er Yang is in the Yin position, behaves very uncomfortably, and lives under the bed in order to express his sincerity to the emperor of Jiu Wu, so as to gain Jiu Wu's trust and develop his own career.Ninety-two is a rigid line, and rigid lines are often not sloppy, and ninety-two and ninety-five are antagonistic, these are likely to cause ninety-five to be suspicious of ninety-two.So Jiu Er behaved very submissively and lived under the bed. At the same time, he also took the initiative to invite Zhu Shi, Wu Ji, clergymen who are good at communicating the relationship between humans and ghosts and gods, to exchange messages and clear up the relationship with Jiu Wu, finally dispelling Jiu Wu's doubts. Thus obtained "auspicious, no blame".It should be said that the good luck in [-] was mainly due to his centering, just as the "Xiang Zhuan" said: "If there is a lot of luck, it is also in the middle." It is also possible to avoid servility and flattery, and to dredge the relationship with the Ninth Five-Year Plan and reach an understanding.

Nine three: frequent Sunda, stingy.

"Xiang" said: "Frequent sundae's stinginess means poor ambition."

Translation Ninety Three: Frowning reluctantly submissive, somewhat regretful.

"Xiang Zhuan" said: Frowning and reluctantly submissive and regretful, it is because Jiu San has no ambition.

Interpreting the September [-]rd was taken advantage of by the June [-]th Yin Yao, I had to frown and endure the humiliation, of course I felt regretful in my heart. "Xiang Zhuan" said that the "frequently stingy" in the third day of the ninth day was due to "poor aspirations", and there is still a difference between "poor ambitions" and the "doubtful ambitions" in the ninth day of the ninth day.The "ambiguity" of the sixth day is to face the different choices of forward and backward, and can't make up your mind. According to the specific situation of the sixth day, you can make up for it with courage, and "will" is "rule".Jiusan has no ambition at all, only knows to sigh, and blindly submits and submits. There is no cure, so it is "stingy".

June [-]th: Regret death, Tian won the third grade.

"Xiang" said: "Tian has achieved three grades, and he has meritorious service."

Translation Six Four: Remorse disappears.Field hunting obtains three types of items.

"Xiang Zhuan" said: Field hunting obtained three types of items, which shows that June Fourth was successful with bravery.

Interpreting June [-]th is feminine and unresponsive, and taking advantage of Ling Jiusan's masculinity, the situation is unfavorable, and there should be regrets; but on the other hand, June [-]th is yin, inheriting the yang of Nineth Five-Year, and acting righteously, so although there is regret Finally, it should be "repentance".The things harvested by the ancient nobles from field hunting have three functions, that is, for "dry beans", "guests" and "cooking", which are the third grades. "Dried beans" refers to the dried meat in the sacrificial vessel beans (the "beans" here refers to an ancient food container in its original meaning), which is a sacrifice for enjoying the gods; "guests" refer to food for entertaining guests; Pao" is the Pao of the king, which refers to the precious food for the king.However, for understanding the speeches of the Sixth and Fourth Lines, the so-called three grades do not necessarily have to be solid.June Fourth and the sixth day were under the same two suns, but June Fourth learned the lesson of hesitation in advance and retreat from the sixth day. success.

Ninth Five: Zhenji, regret death, no disadvantages.There is no beginning and no end.First Geng three days, then Geng three days, auspicious.

"Xiang" said: "The auspiciousness of the ninth five-year period is right in the middle."

Translation Ninth Five: Keeping the right way will bring good luck, regrets will disappear, and there will be no disadvantages.Not a good start but a good end.The new decree is issued three days before the Geng Day, which symbolizes "change", and the new decree is implemented three days after the Geng Day. In this way, the exhortation comes first, and the degree comes later.

"Xiang Zhuan" said: The reason why the Nineth Five-Year Plan was auspicious is because he was right in the middle.

Interpretation of the Ninth Five-Year is at the time of "Xun", but it seems that there is not much regret when the sun is in the sun. , and "without disadvantage". The "Zhuan Zhuan" said that "just Sunda is about Zhongzheng and Zhixing" refers to the Nine and Five Lines. "Gang" means ninety-five, "Zhongzheng" is consistent with "Zhen" in Yao Ci, and "Zhi Xing" is consistent with "No Disadvantage" in Yao Ci. "Xiang Zhuan" said that "the auspiciousness of the ninth five-year period is the right one", which is exactly what it means.Because the Ninth Five-Year is dominated by the Yang, it is detrimental to humility, so at the beginning, everyone is displeased with being upright and upright, but because the Ninth Five-Year can finally be upright, the evil ways and regrets will eventually disappear, and it will become no disadvantages. "There is no beginning and there is an end", which means that there is no good beginning but a good ending. "First Geng three days, then Geng three days", Geng is the number in the past, and the ancients often took it to symbolize "change", here it is used as the image of the new order. "First Geng three days" refers to the issuance of new orders three days before Geng Day, which symbolizes "change", and "Later Geng Three Days" refers to the implementation of new orders three days after Geng Day, which symbolizes "change".Of course, this is just a metaphor. What he wants to explain is that when there are ills in the country and society, reforms are needed. To reform is to formulate policies, issue orders and implement them. In this series of processes, special attention should be paid to being cautious and not to be rash. For restlessness, it is necessary to prepare for publicity first, try it out and sum up experience later, so that it can be deeply rooted in the hearts of the people, obedience from top to bottom, and auspiciousness.The first three days of Geng Day are Ding Days, and the last three days are Gui Days.At the time of reform, it is necessary to give advice first and take measures later. If you do things so rigorously, you will of course be lucky.

Upper Nine: Xun is under the bed, losing his capital axe, chaste, fierce.

"Xiang" said: Sunda is under the bed, and the top is poor.Losing one's capital and ax is just as fierce.

Translation Upper Nine: Shun Shun squatted under the bed, lost his sharp axe, kept upright and solid to guard against danger.

"Xiang Zhuan" said: "Sunshun and squatting under the bed indicate that Shangjiu has already been in the position of inferiority and poverty; the loss of a sharp ax indicates that Shangjiu should maintain masculinity and uprightness to prevent danger."

Interpreting Shangjiu is a real coward. Not only did he live under the bed, he even lost the sharp ax that symbolized immediate decision-making.Rather than saying that Shangjiu's behavior was submissive, it would be more appropriate to say that he was servile.The upper nine places are inferior to the poor, which is the "upper poverty" mentioned in "Xiang Zhuan".Too obedient, and only bends but not stretches, so the words of the line are "chaste, fierce", and "Xiang Zhuan" also points out that it should be "righteous and fierce".If Shangjiu can't maintain masculinity, what awaits him can only be a dangerous dead end.The obedience and obedience mentioned in the Xun hexagram, although it is small and prosperous, the master must take action and make contributions; for the king, he must dare to change orders, and for the common people, he must be good at seeking extension.

(End of this chapter)